Initiation à la philosophie pour les non-philosophes by LOUIS ALTHUSSER

By LOUIS ALTHUSSER

En 1975, au milieu de los angeles période los angeles plus intensément politique de son œuvre et de sa vie, Louis Althusser décide de rédiger un manuel de philosophie qui serait available à tous. Initiation à los angeles philosophie pour les non-philosophes en est le résultat. Bien loin toutefois du easy ouvrage de vulgarisation, c’est en réalité un véritable précipité des thèses les plus fondamentales de sa propre pensée qu’offre ici le philosophe, tant sur l’idéologie, l. a. technological know-how et l. a. faith, que sur le notion de pratique, imperative dans sa réflexion et développé ici comme jamais. second de synthèse dans son œuvre, instantané fulgurant d’une des plus influentes philo­sophies de l. a. seconde moitié du XXe siècle et advent cristalline à ses principales catégories, il s’agit donc aussi d’un manifeste pour los angeles pensée à venir. Une pensée dont le succès contemporain des enfants d’Althusser, de Jacques Rancière à Alain Badiou et de Slavoj Žižek à Étienne Balibar, témoigne de los angeles brûlante pertinence.

Louis Althusser a été l’une des figures capitales de los angeles pensée française de l. a. seconde moitié du XXe siècle. Parmi ses œuvres les plus célèbres : Montesquieu, l. a. politique et l’histoire (Puf, 4e éd. 2003), Lire Le Capital (Puf, 2e éd. 2008), Sur los angeles replica (Puf, 2e éd. 2011).

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People have been forced from their ancestral ground, disinherited, dispossessed, and severely traumatised, and yet, even in the turbulent urban areas at the height of the apartheid era, African culture survived at the deeper spiritual levels. Even in the, at times, macabre burial ceremonies taking place in Soweto, Mphahlele (1984) detects a deeper meaning. In Afrika My Music, he wrote: So much violence is with us, so much death. To ritualise it, however grotesquely, may be a way of conquering the fear of death, of coaxing it, containing it.

While Britain has been described as ‘a nation with a shameful tradition of racism and racial exploitation’ (Howitt and Owusu-Bempah, 1994, p. 142), the situation in the United States is not much better. Simone (1993) states that what ‘remains is a social reality which may be just as pernicious and disempowering, but much more murky—where it is harder to get a grip on just what factors and forces constitute the nature of oppression’ (p. 81). African Americans have consistently decried their country’s failure to rise above race (Raspberry, 1997) and ‘American psychology continues to struggle to have relevance for its own minority groups’ (Gasquoine, 1997, p.

Psychology’s prevailing ethnocentrism is, furthermore, all too transparent with respect to the opinions regarding the healers and the healing systems of the majority world cultures. , McManus, 1993). According to Torrey (1972) use of the term witchdoctor represents ‘a vestige of imperialism and ethnocentrism—the reflection seen by those who would look out upon the world through their own umbilical cord’ (pp. 69–70). Several South African psychologists refer to an interest by white psychologists in the healing systems indigenous to the African population as an esoteric exercise.

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